8 ideas
12170 | Amusement rests on superiority, or relief, or incongruity [Scruton] |
Full Idea: There are three common accounts of amusement: superiority theories (Hobbes's 'sudden glory'), 'relief from restraint' (Freud on jokes), and 'incongruity' theories (Schopenhauer). | |
From: Roger Scruton (Laughter [1982], §5) | |
A reaction: All three contain some truth. But one need not feel superior to laugh, and one may already be in a state of unrestraint. Schopenhauer seems closest to a good general account. |
12172 | Objects of amusement do not have to be real [Scruton] |
Full Idea: It is a matter of indifference whether the object of amusement be thought to be real. | |
From: Roger Scruton (Laughter [1982], §7) | |
A reaction: Sort of. If I say 'wouldn't it be funny if someone did x?', it is probably much less funny than if I say 'apparently he really did x'. The fantasy case has to be much funnier to evoke the laughter. |
12173 | The central object of amusement is the human [Scruton] |
Full Idea: There are amusing buildings, but not amusing rocks and cliffs. If I were to propose a candidate for the formal object of amusement, then the human would be my choice, ...or at least emphasise its centrality. | |
From: Roger Scruton (Laughter [1982], §9) | |
A reaction: Sounds good. Animal behaviour only seems to amuse if it evokes something human. Plants would have to look a bit human to be funny. |
12169 | Since only men laugh, it seems to be an attribute of reason [Scruton] |
Full Idea: Man is the only animal that laughs, so a starting point for all enquiries into laughter must be the hypothesis that it is an attribute of reason (though that gets us no further than our definition of reason). | |
From: Roger Scruton (Laughter [1982], §1) | |
A reaction: I would be inclined to say that both our capacity for reason and our capacity for laughter (and, indeed, our capacity for language) are a consequence of our evolved capacity for meta-thought. |
2799 | Bayes' theorem explains why very surprising predictions have a higher value as evidence [Horwich] |
Full Idea: Bayesianism can explain the fact that in science surprising predictions have greater evidential value, as the equation produces a higher degree of confirmation. | |
From: Paul Horwich (Bayesianism [1992], p.42) |
2798 | Probability of H, given evidence E, is prob(H) x prob(E given H) / prob(E) [Horwich] |
Full Idea: Bayesianism says ideally rational people should have degrees of belief (not all-or-nothing beliefs), corresponding with probability theory. Probability of H, given evidence E, is prob(H) X prob(E given H) / prob(E). | |
From: Paul Horwich (Bayesianism [1992], p.41) |
12174 | Only rational beings are attentive without motive or concern [Scruton] |
Full Idea: It is only rational beings who can be attentive without a motive; only rational beings who can be interested in that in which they have no interest. | |
From: Roger Scruton (Laughter [1982], §12) | |
A reaction: Rational beings make long term plans, so they cannot prejudge which things may turn out to be of interest to them. Scruton (a Kantian) makes it sound a little loftier than it actually is. |
7903 | The six perfections are giving, morality, patience, vigour, meditation, and wisdom [Nagarjuna] |
Full Idea: The six perfections are of giving, morality, patience, vigour, meditation, and wisdom. | |
From: Nagarjuna (Mahaprajnaparamitashastra [c.120], 88) | |
A reaction: What is 'morality', if giving is not part of it? I like patience and vigour being two of the virtues, which immediately implies an Aristotelian mean (which is always what is 'appropriate'). |